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Afrofuturism can be identified in artistic, scientific, and spiritual practices throughout the African diaspora. Contemporary practice retroactively identifies and documents historical instances of Afrofuturist practice and integrates them into the canon. Examples are the Dark Matter anthologies, which feature contemporary Black sci-fi, but also include older works by W. E. B. Du Bois, Charles W. Chesnutt, and George S. Schuyler. Since the term was introduced in 1994, self-identified Afrofuturist practice has become increasingly ubiquitous.

The Afrofuturist approach to music was first propounded by the late Sun Ra. Born in Alabama, Sun Ra's music coalesced in Chicago in the mid-1950s, when he and The Arkestra began recording music that drew from hard bop and modal sources, but created a new synthesis which also used Afrocentric and space-themed titles to reflect Ra's linkage of ancient African culture, specifically Egypt, and the cutting edge of the Space Age. For many years, Ra and his bandmates lived, worked, and performed in Philadelphia, while touring jazz and progressive music festivals world-wide. As of 2016, the band is still composing and performing, under the leadership of Marshall Allen. Ra's film Space Is the Place shows the Arkestra in Oakland in the mid-1970s in full space regalia, replete with science fiction imagery as well as other comedic and musical material.

In the early 1990s, a number of cultural critics, notably Mark Dery in his 1994 essay Black to the Future, began to write about the features they saw as common in African-American science fiction, music, and art. Dery dubbed this phenomenon "Afrofuturism."[7] According to cultural critic Kodwo Eshun, British journalist Mark Sinker was theorizing a form of Afrofuturism in the pages of The Wire, a British music magazine, as early as 1992.[8]

Afrofuturist ideas have further been expanded by scholars like Alondra Nelson, Greg Tate, Tricia Rose, Kodwo Eshun, and others.[2] In an interview, Alondra Nelson explained Afrofuturism as a way of looking at the subject position of black people which covers themes of alienation and aspirations for a utopic future. The idea of "alien" or "other" is a theme often explored.[9] Additionally, Nelson notes that discussions around race, access, and technology often bolster uncritical claims about a so-called “digital divide”.[10] The digital divide overemphasizes the association of racial and economic inequality with limited access to technology. This association then begins to construct blackness "as always oppositional to technologically driven chronicles of progress".[10] As a critique of the neo-critical argument that the future’s history-less identities will end burdensome stigma, Afrofuturism holds that history should remain a part of identity, particularly in terms of race.[10]

Chicago is home to a vibrant community of artists exploring Afrofuturism. Nick Cave, known for his Soundsuits project, has helped develop younger talent as the director of the graduate fashion program at the School of the Art Institute of Chicago. Other artists include visual artists Hebru Brantley as well as contemporary artist Rashid Johnson, a Chicago native currently based in New York. In 2013, Chicago resident Ytasha L. Womack wrote the study Afrofuturism: The World of Black Science Fiction and Fantasy, and William Hayashi has published all three volumes of his Darkside Trilogy[17] which tells the story of what happens in America when the country discovers African Americans secretly living on the backside of the moon since before the arrival of Neil Armstrong, an extreme vision of segregation imposed by technologically advanced Blacks.[18][19]Krista Franklin, a member of University of Chicago's Arts Incubator, is currently exploring the relation between Afrofuturism and the grotesque through her visual and written work with weaves and collected hair. Recently, she also created an audio narrative in collaboration with another Afrofuturist, Perpetual Rebel, called The Two Thousand and Thirteen Narrative(s) of Naima Brown, which explores the ideas of identity and transformation within the context of hair and African American culture.[20]

Wangechi Mutu: A Fantastic Journey, a survey exhibition of the artist's work at the Brooklyn Museum.

Jared Richardson's Attack of the Boogeywoman: Visualizing Black Women's Grotesquerie in Afrofuturism[21] assesses how the aesthetic functions as a space for black women to engage with the intersection of topics such as race, gender, and sexuality. The representation and treatment of black female bodies is deconstructed by Afrofuturist contemporaries and amplified to alien and gruesome dimensions by artists such as Wangechi Mutu and Shoshanna Weinberger.

In the Afro-Surreal Manifesto, Afro-Surrealism is juxtaposed with European surrealism, with European surrealism being empirical. It is consistent with the New Black Aesthetic in that the art seeks to disturb. It samples from old art pieces updating them with current images. This technique calls to the forefront those past images and the sentiments, memories, or ideas around them and combines them with new images in a way that those of the current generation can still identify. Both seek to disturb, but there is more of a "mutant" psychology that is going on. Afro-Futuristic artists seek to propose a deviant beauty, a beauty in which disembodiment is both inhumane, yet distinct; Afro-Futuristic artists speculate on the future, where Afro-Surrealism is about the present.[25]

Afrofuturism takes representations of the lived realities of black bodies in the past and present, and reexamines the narratives to attempt to build new truths outside of the dominant cultural narrative. By analyzing the ways in which alienation has occurred, Afrofuturism works to connect the African diaspora with its histories and knowledge of racialized bodies. Space and aliens function as key products of the science fiction elements; black bodies are envisioned to have been the first aliens by way of the Middle Passage. Their alien status connotes being in a foreign land with no history, but as also being disconnected from the past via the traditions of slavery where slaves were made to renounce their ties to Africa in service of their slave master.[26]

Kodwo Eshun locates the first alienation within the context of the Middle Passage. He writes that Afrofuturist texts work to reimagine slavery and alienation by using “extraterrestriality as a hyperbolic trope to explore the historical terms, the everyday implications of forcibly imposed dislocation, and the constitution of Black Atlantic subjectivities". This location of dystopian futures and present realities places science fiction and novels built around dystopian societies directly in the tradition of black realities.[27]

^ abYaszek, Lisa (November 2006). "Afrofuturism, science fiction, and the history of the future". Socialism and Democracy. 20 (3): 41–60. doi:10.1080/08854300600950236. NB: Open Access version also available